and of Soepter in the singular number we may well understand the King before mentioned And however the Pâ—ophetick designation of Monarchical government to succeed as under the notion of Kings as the adopted Father of each Country took not place until Moses but that those that were the natural Fathers of the Tribes and had right of Government by primogeniture continuâ—â— as Princes and Rulers yet their as he was the first that was so stiled being King in Jesâ—uâ—â—â—â— even as the succeeding Judges may be so well called for that in the inter-regnum it is said there was no King in Israâ—l so shall we â—ind Moses again as expresly foretelling that they should have a King as that they should possess the Land For the words to each Promise run absolute Dent. 17. 14. When tâ—â—u art come into the Land which the Lord thy God giveth thee and shâ—lt possess it and shalt dwell therein and shalt say I will set a King over me like all the Nations that are round about me c. It is not said If thou shalt say no such conditional but an express duty or prophecie For the conjunction and here used and shalt possess it and dwell therein and shalt say makes all of them equally certain as certain in the blessing of Kingship as in that of the promised Land it self Of all which I have formerly at large discoursed and have briefly here premised to unprejudice such as are averse to Monarchy or the acknowledgment of the power of Kings in the Church and shall now treat of the Church it self and of its proper cognisance and power in which we shall have farther occasion to assert this Kingly superintendencie CHAP. II. Of the Church Catholick and of the power and jurisdiction of each particular Church and Head thereof THe word Ecclesia or ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we English Church doth originally import a Company called forth or men met together upon some special occasion But the Scripture treating of Religious matters applies that notion to Meetings made to that end And therefore that Assembly which Demetrius and his Craftsmen made is called by that name But then farther because to be called forth must presuppose some person or persons having power so to do and also to propound and regulate what shall be disputed of or determined in these Assemblies in that respect again we after find that those things which in the former unruly meeting could not be composed are by the Town-Clark promised to be determined in a more lawful Church or assembly to be called according to Authority All Religions agreeing in this truth that without observation of Government and Order both Church and State will quickly run into confusion After Christianity had a while been professed this name by way of excellence was appropriate to them and those of their communion Insomuch as in the beginning thereof and while the Land of Jewry did contain the whole number of Believers or that the Christians there or elswhere had not cast themselves into any proper or distinct forms of regiment all such as stood as well separated from the world as associated amongst themselves by their joint profession of the same faith stood only distinct from the rest of the world by the word Church or Church of Christ Catholickly applied without distinction thereof into parts in respect of any local application But when afterwards they came to be dispersed into several Cities so distant from one another in place and so different in jurisdictions as to require some form of Ecclesiastical discipline to be setled amongst themselves for their more orderly service in their Religion it came then to pass that as those that had begotten them in the faith and been their spiritual fathers and instructors had chief authority herein so were those their Churches and followers distinguished by topical additions as the Church or Saints at Rome at Corinth at Ephesus or the like By the use of the word at such a place and not saying the Church of Rome of Corinth of Ephesus or the like as now we do the Church of Rome England Geneva c we are to conceive that as the first Believers were in respect of this separation from the rest of the world in faith and some religious exercises called by the name of a Church so these in those several Cities wherein they lived were called Saints or Church at such a City and not of as betokening that they were aswel but a part of that City as to civil regiment as also a part of the whole Catholick Church now subordinate to some separate Authority in the exercise of their Religion But then we are to conceive that although this separation of theirs from others of the same City both in their meetings and holy exercises were done in order to their Religion yet was it not the quality of any Religion as such a Religion but difference in rites and form of Worship and in meeting thereabouts from that other Religion which was publikely authorised in that place which made it preserve this name of Church as taken in its proper sense And therefore as before said we shall usually find that the Addition of the Church of God or of Christ is put to distinguish as well as to dignifie it above other religious Congregations that were not such And upon this reason it is that we never read in the Scripture that the the word Church is applied to the Jews although they were a Nation separate from all the rest of the world both in their Religion it self and in the Ceremonies thereof even for that it was all one and the same with that which the publick Authority of that place did appoint and allow Whereas when Christianity first began amongst them the first Professors thereof being but subordinately divided were set down as a Church or Congregation of men in that respect separate saying The Church or Church of Christ which is at Jerusalem Which being considered we need not wonder why S. Paul should proceed to no higher punishment then that of Excommunication against a Blasphemer or an incestuous person or the like who by the very heinousness and nature of their sins might be presumed not greatly desirous of their Communion even for that it was at that time all the punishment he or other Heads of Churches could inflict wanting as before noted all coercive jurisdiction Upon which ground again we find not that the Jews did ever exercise this kind of punishment while they continued masters of their own soveraignty but comprising all offences under the same Law they punished transgressions of all sorts as breaches thereof when yet afterward in the time of our Saviour that the supreme power was in the hand of the Romans we find them both threatening and actually thrusting men out of their Synagogues But however such notorious sinners as those might in the infancie of Christianity set lightly of any Church-censure in that kind yet with the
more conscientious sort who in regard of those many promises by Christ made no his Church had been at first won to be of their fellowship and communion as the only means to their salvation it was taken as a punishment of the highest import And however that the then Church for want of Judiciary power as aforesaid could not punish otherwise yet since it became all that were named by the name of Christ to depart from iniquity and to have their conversation such as becomed Saints and to walk worthy that vocation wherewith they were called in which respect we shall find the name of Disciples Believers Saints Church and Christians indifferently used to signifie those that made profession of Christs name It therefore became them who were to be as lights on a hill and to see that others light did so shine before men that they seeing their good works might glorifie that God in whose obedience they did it to be very sensible and tender of permitting any thing scandalous in the eye of the world to be acted or countenanced by any of their profession In reference to which gracious promises of Salvation Illumination Assistance and the like made by Christ to his Church and of that degree of sanctity wherewith those of this profession stood eminent above the rest of the world or of that City or place where they lived it is no wonder if we find that this notion of Church was still used even after the time that the publick Authority of the Country came also to be of the same belief especially considering that it was more then three hundred years after Christs birth before any Emperor at all was of that profession from which they quickly again fell and that during the said time and a good while after the more considerable and perhaps the major part of the Empire it self besides what was done in other Countries more heathenish continued still Infidels Towards whose conversion and for the greater honor of their Master and his doctrine as they desired to become worthy Disciples by the example of their holy lives so dâ—d they withall still keep up as far as might be a communion with one another therein as well as a separation from others that were not of the same belief But yet we shall never find in Scripture or Author of antiquity that was not prejudiced by particular adherence to some party that these notions of Church or Saints were used to separate Christians from Christians so as to accompt others especially their fellow-subjects that publickly professed faith and obedience to Christ to be yet none of his Church until such time as the whole Church through the goodness of God being rid of the fear of much harm from such as for Christs sake were their common enemy some separate parts thereof began in a strange requital to seek out enemies amongst themselves Ambition pride interest and passion causing men to forget those prime precepts of humility meekness patience brotherly love and the like wherewith Christianity stood at first adorned and whereby they as out of a common principle of love to Christ and his honor as well as to one another according to the true intent of Religion were piously and unanimously guided and now to prosecute that course which should at once hazard the honor and good of both Christ and his whole Church through their strife to advance some particular Sect above the rest and themselves in it As if Christs Disciples and followers must not now be called such in regard of their faith in him as formerly was used but out of belief in and for following them rather in things circumstantial or by themselves called fundamental the more to countenance that breach of Charity which must thence ensue hereby shewing that we have not as the true elect of God and beloved put on bowels of mercies kindnesses humbleness of mind meekness long-suffering so as to forbear one another and forgive one another if any man have a quarrel against any even as Christ forgave us But have neglected to put on Charity which is the bond of perfectness and to let the peace of God rule in our hearts to the which we are also called into one body even this body and communion of a Church Col. 3. 12 c. It being indeed impossible for any but such elect as these to escape those deceits and snares which each particular Sect as in Christs name will be ready to lay before us saying Lo here is Christ and lo there is Christ on purpose to affright us from confidence in that Name whereby alone under heaven we can be saved as if salvation were not to be found in being a Member of the Catholick Church or any part of it as Christian but in that secret Chamber or that desert Assembly which is now separately named and owned by themselves 6. This is that great misery under which Christendom hath of late been so much troubled as well through that ambitious humor of universal rule and dominion whereby those of the Roman party out of opinion of Eminencie Succession or the like would advance their Head to be Head of the whole Church even where his jurisdiction reacheth not As of others also who in any particular Church are ready to make a separation of themselves as though in regard of any extraordinary degree of sincerity of worship or sanctity of life by them professed above others the antient notion of Church could now again be appropriate to them without notice of their Brethren of the same Religion and those in Authority and perhaps more in number also in like manner as formerly the notion of Church was understood in opposition to those that were meer Heathens 7. The truth is that Christian societies may well be distinguished from Professors of other Religions by this peculiar appellation their Religion being indeed the Religion even as their God is apparently the God For where they in discovery of their meer humane extraction or wors are in their precepts wholly regardful of their own outward glory pomp and estimation and that according to humane fancie and opinion when we are by voice from heaven taught that strict conjunction which is between Glory to God in the highest and Peace on earth and good will towards men Their Deities stand manifestly on their Sacrifices professing greatest love to such as are most zealous in them or such like kind of adoration Ours pronounce Charity the end of the Law and prefer Mercy before Sacrifice and to encourage men thereto our Saviour personateth the hungry blind naked imprisoned and promiseth even the reward of Heaven to such as should most express their love and duty to him that way 8. And thereupon again as true it is that particular Churches cannot seclude one another from being members of that Catholick body while they acknowledged the same Common head much less can such as live within the authority or are members of any Christian Church or society
invincible Remonstrance as to cause all mens judgements to give place their opposition is to be suspected as proceeding from affected singularity or worse 23. For if in those things wherein controversie is whether they be warranted by Scripture or by the Catholick Church as Fathers Councels or the like such as live under any Christian authority should take upon them to be judges they should then usurpe that proper cognisance and power which is peculiar to the Church onely and leave her nothing to doe For since in points fundamentall or fully agreed upon her power reacheth not it must follow that to her alone it belongeth out of that variety of interpretation made of the meaning of the Texts themselves and out of that variety and contradiction which is found amongst Councels Fathers and other Writers to make choice of and give determination for what sort of doctrine or regiment she shall finde either to have been most Catholiquely received or to be grounded upon most Orthodox Principles and soundest reason Which done for men to say the Church hath no power to institute or or take away contrary to the Word of God and then produce no other Texts for condemning her in any particular then what are by others interpreted otherwise and also after the same manner she hath done already doth certainly argue great arrogance and stubbornness of mind in them that would thus apply it although the speech in it self be most true 24. And no lesse then so it is when out of the Sentences of some Councels Fathers or other Writers the doctrine and authority of the Catholike Church is alledged to take off our obedience to that Church under which we live It being none other in points of controversie in Religion then if in Civill suits and debates the parties in contention should appeal from the Laws of that Common wealth to the Verdict of the Civil Law and avouch the Testimony of Vlpian Papinian or the like for the meaning thereof Or to the Law of Nations and then prove there is such a Law and to be just so construed because some men whom they esteem well of have so thought If there be no controversie about the truth or equity of what they propound but all men are found to agree why then it is a sign God did make the discovery to them since he hath thus enabled them to prove it If not how can they think but reasonable even for peace and order sake if not for her own sake that that side and determination which in this controversie agrees with the Church should be preferred to that which is chosen by them And therefore if the Church may devise new Rites and must for Peace sake be obeyed then certainly when she doth not devise any thing new by way of addition nor so much as retain what was before taken as scandalous in things that were ancient I do not see any invincible reason no nor reason at all for Schisme or separation 25. And as for that power of mitigation what the general and literal rigour of Ecclesiasticall Laws hath set down as he spake it in justification of what was by the then Civill Magistrate or a power from her dispensed with in the cases of Plurality Non-residence and the like so it may also truly inform us that if for the further enabling men in the study of Divinity and consequently in the gift of preaching nay even for their temporal maintenance sake these general Laws and Rules of the Church were dispensed with while the same was still remaining and in power Much more may men now out of the rule of justice and charity both to themselves and others think themselves dispensed with the omission of some Rites and Ceremonies and of reading the Service Book when as not a dispensation alone but a strict injunction against the use of them is by the like soveraign power apparantly made and that Church also whose Laws they were hath neither force or being Charity I say both publike and private when as both preaching it self and the maintenance to rise thereby have so necessary a dependance on the forbearance of them If Preachers that had other places to live on and preach in might out of particular favour to them or some other person whose Chaplains they were be thus dispensed with as we know they were and that they then readily enough made use of it may we not conclude that both the rule of Charity to ones self and of generall charity to others that may reap good by their Doctrine will excuse them in a time when their own maintenance and the exercise of preaching doth wholly rely upon their obedience in this kinde So that seem the thing never so strange and new either in respect of addition or substraction to what was formerly done and established it is not by those that are Members and do live within the jurisdiction thereof to be disobeyed as out of scandal at alteration the Church having power as well to substract as to institute And therefore he saith lib. 5. fol. 196. All things cannot be of ancient continuance which are expedient and needfull for the ordering of spiritual affairs But the Church being a body which dieth not hath alwayes power as occasion requireth no lesse to ordain that which never was then to ratifie what hath been before To prescribe the order of doing all things is a peculiar prerogative which wisdome hath as Queen or Soveraign Commandress over other vertues This in every several mans actions of common life appertaineth unto Morall in publike and politick secular affairs unto civill Wisedom In like manner to devise any certain form for the outward administration of publique duties in the service of God or things belonging thereunto and to find out the most convenient rule for that use is a point of wisedome Ecclesiasticall It is not for a man which doth know or should know what order is and what peaceable government requireth to ask why we should hang our judgement upon the Churches sleeve and why in matters of Order more then in matters of Doctrine The Church hath Authority to establish that for an Order at one time which at another time it may abolish and in both do well Then which nothing could in my opinion have been spoken more pointing to Peace and silencing of disputes in our present alterations and to the satisfaction of such as think that those forms of Prayer and administration of Sacraments Ordination and other publike Rites and Ceremonies may not by a succeeding Church and Power therein be lawfully taken away like as they were by a former established 26. And that specially if to those that have the oversight of these things there shall seem to be superstition incident to the use of them through some over-value and mistake which through frequent use might be cast towards them as though they were indeed Fundamentals of themselves Superstition saith he lib. 5. fol. 191. such as that of the
claim any jurisdiction apart or make separation therefrom upon allegation of any extraordinary sanctity or neerer degree of imploiment in Religious affairs for this were to overthrow the main scope of the Church before set down And therefore since humane preservation and Peace is the end of Religious as well as Civil associations it will therefore follow that as each State hath its rule entire and absolute for the better preservation of concord and order so must each Christian State or Church much more have the like in as much as those precepts and directions leading thereunto are much more apparently within their Commission their duty and charge being to perfect and consummate that by a religious tie unto which natural perfection could not reach 9. And hereby it comes to pass that what was vertue or vice in a bare Philosophical accompt is now called righteousness or sin And so these Politick societies which upon the former light of natural reason took upon them the guidance of humane actions and were called Kingdoms and Commonwealths when they come to acknowledg subjection to this higher direction and rule are usually called Churches also And thereupon those that were formerly called Schismaticks in respect of separation or stubbornness to Ecclesiastick authority are now to be esteemed seditious and Rebels also if they do in any such thing disobey or oppose him that hath both these authorities conjoined For very hard it would seem if the same terms of separation should still be kept up against Christian Princes and Rulers as was formerly and they allowed no more honor and power being Christians then while they were Pagans But we will now proceed to shew what hath been the sense of the Church of England herein according to the doctrine of those that were eminent in it 10. As those of the Roman party had no doubt a design of stretching the Papal jurisdiction even in temporals by their engrossment of all spiritual power as Catholick head so hath it been always censured by ours as an unjust usurpation Therefore we shall find that the late Archbishop in his Answer to the Jesuite all along to disprove that claim of Universal head of the whole Church and sect 25. num 12. sheweth That after the conversion of the Emperors the Bishops of Rome themselves were still elected or confirmed by them without any title of Universal head until that John Patriarch of Constantinople having been countenanced in that title by Mauritius the Emperor who came afterward to be deposed and murthered by Phocas Phocas conferred on Boniface the third that very honor which two of his Predecessors had declaimed against as monstrous and blasphemous if not Antichristian And as he thus defends the power and jurisdiction of particular Churches and the chief Magistrate in them against the Pope so doth he defend the power and supremacie of this Magistrate over all that live within the same jurisdiction And therefore sect 26. num 9. doth set it down for a great and undoubted Rule given by Optatus That wheresoever there is a Church there the Church is in the Commonwealth not the Commonwealth in the Church and so also the Church was in the Roman Empire The truth is that at first and while some smaller parcels of the Roman Empire only were Christians then these being only of the Church might it be said to be in the Commonwealth first as being but a part and next but a subordinate part of the whole Empire or those that had jurisdictions therein But after that the Government it self became Christian then was there no question to be rightly made which was in which that is whether the Church in the Commonwealth or that in the Church For that both were one and both to be conceived included under that name of highest honor the name of Church importing as well our relation to God as to one another Whereupon also since for some Ages the authority of the Roman Empire did extend it self in a manner over all Nations that were Christian it might well come to pass that amongst the Writers of those times the Roman and Catholick Church might be taken as equivalent and alike which to use now is an absurd contradiction as implying a particular-universal for none other it is to call any man a Roman Catholick At the time the Emperor of Rome had the soveraignty or government of any Christian State then and there had the Pope or chief Bishop of Rome the like soveraignty in ordering of the affairs of that Church if the said Emperor so thought fit and to depart from that obedience or communion was then as I conceive not Schism alone but Sedition also But in case any that are neither within the Popes own territory nor jurisdiction but in the proper jurisdiction of some other Prince who yields only a voluntary conformity in doctrine and discipline to that Sea as Spain and France and other free Princes now do then are they that make alteration against the liking of that Prince or Power under whom they live not Schismaticks against the Pope of Rome but against him and if he approve of their doctrine they are neither Schismaticks nor Seditious As was the case of our Henry the Eight and those his Subjects of the Church of England which followed him and for ought I know was the case of Luther also in respect of his subjection to the Duke of Saxony 11 For it is to be considered that where the Jurisdiction doth divide and become independent there doth the notion of Church divide also as was to be seen in the Church of the Jews after they fell into two distinct Governments to wit that of Judah and that of Israel In which case although they had still but one divine Law and prescript form of Worship to live by yet the Government of each Kingdom being unsubordinate they were each of them reckoned as a Church apart and the good or ill Government of each of them attributed to none but the peculiar King thereof even as proceeding from his proper observance or breach of the Law And although the Primitive Churches in Saint Johns time had not yet any absolute Jurisdiction yet since what they had was independent we shall find that those Reproofs and Admonitions which were in the Apocalyps given to the seven Churches are directed to their several Angels or Heads apart without any hint or notice of subordination to any other Catholick Head or Curate save of CHRIST himself 12. I must confess that as the earnest desire and aim I have always had towards the silencing of disputes and civil commotions in Kingdoms hath made me the more earnest and studious in pressing the power and authority of each Prince so for common-peace sake again amongst Kings themselves and for taking off those irregularities and oppressions which each of them by this power might inflict on their Subjects I have many times entertained the thoughts of admittance of some such power like that claimed
great deal wiselier they might conceal So that we may find that he is no ways countenancing those that think their Orders do exempt them from the common relation of subjection as if they had Church power apart But he is very precise and peremptory in reproof of such as in those times thought they might oppose the Ordinances of their then Church-Governors upon the score of their Function As if because they had as they said received their Commission and authority to preach to administer and the like from God that therefore in the manner order and other circumstances how they should be performed they should not be tied to the constitutions of men farther then they were agreeable to the Word of God even in such strict sense agreeable as to find express Texts for them if not their being agreeable to the general sense and scope thereof would not as they taught suffice to conform their obedience when as yet they could bring no Text in disproof of them No if they wanted this then they would as he said elswhere make their childish appeals to the usage of other Churches which had no authority over them at all And therefore I see not how any of that Order now can turn Non-conformists to our publick Communion when on the one hand they cannot so much as pretend there is any thing retained not agreeable to the Word of God and on the other they cannot alleadg the example of any one Church now in being whose practise is conformable to them in those things wherein they do dissent These I am sure may be justly accompted guilty of Apostacie from those Principles formerly maintained by the famous and Orthodox men of the Church of England rather then such as will not through private discontent and dislike of persons commanding and in power shew stubbornness to the command and power it self The which when it is by any done is so far from giving any reputation to them as men of Orders Learning or Gravity that it doth but discover to the world their own imbecility in respect of some peevish prejudice whereby they are swayed which a great deal wiselier they might conceal 20. And because in these cases again it is not to be supposed otherwise now then amongst Nonconformists formerly that is that some having their necessities and wants greater or being more fearful and conscientious in open opposition are ready outwardly to yield to compliance and yet do underhand deprave and discountenance the deed it self and that Authority which they do obey therein Of these he saith lib. 5. fol. 248. They do like one that should openly profess he putteth fire to his neighbours house but yet so halloweth it with his prayers that he hopeth it shall not burn It had therefore perhaps been safer and better for ours to have observed S. Basils advice both in this and all things of like nature let him which approveth not his Governours Ordinances either plainly but privately alwayes shew his dislike if he have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong and invincible reason against them according to the true will and meaning of Scripture Or else let him quietly with silence do that which is enjoyned obedience with profest unwillingnesse to obey is no better then manifest disobedience 21. And therefore in these cases men should not go about to disturbe the peace of the Church that pillar and ground of truth which for peace and order sake God hath appointed to be obeyed in establishing things of this nature upon every plausible argument which by means of their abilities and learning they are able to bring in disparagement of any thing established by her They must rest obedient in all such things as they cannot finde strong and invincible reason against according to the true will and meaning of Scripture whose drift is Peace and Order and not according to their will and meaning onely who it may be have contrary designes no he disclaims all such kinde of proofs as ineffectuall in this case For saith he lib. 5. fol. 201. Where the Word of God leaveth the Church to make choice of her own ordinances If against those things which have been received with great reason or against that which the Ancient practise of the Church hath continued time out of mind or against such Ordinances as the power and authority of that Church under which we live hath it selfe devised for the publique good or against the discretion of the Church in mitigating sometimes with favorable equity that rigour which otherwise the literal generality of Ecclesiastical Laws hath judged to be more convenient and meet it should be lawfull for men to reject at their own liberty what they see done and practised according to order set down If in so great variety of wayes as the will of man is easily able to find out towards any purpose and in so great liking as all men especially have on those inventions whereby some one shall seem to have been more inlightned from above then many thousands the Church did give every man license to follow what himself imagineth that Gods Spirit doth reveal unto him or what he supposeth that God is likely to have revealed to some other whose vertues deserve to be highly esteemed what other effect could hereupon ensue but the utter confusion of his Church under pretence of being taught led and guided by his Spirit The gifts and graces whereof do so naturally all tend unto common peace that where such singularity is they whose hearts it professeth ought to suspect it the more in as much as if it did come of God and should for that cause prevail with others the same God which revealeth it to them would also give them power of confirming it unto others either with miraculous operation or with strong and invincible remonstrance of sound reason such as whereby it might appear that God would indeed have all mens judgements give place unto it Whereas now the Errour and insufficiency of their Arguments doth make it on the contrary side against them a strong presumption that God hath not moved their hearts to think such things as he hath not enabled them to prove 22. In this last quotation he is very expresse concerning the power of that Church under which we live and that even in devising ordinances for the publike good thereof The which to oppose is so far from shewing it self a fruit of the Spirit that by that dissention and discord which it must necessarily produce it may be suspected to have proceeded from some other Master then the God of peace and some other principle then the Gospel of Peace even from the God of this World some powerfull temptation sent by the Prince of the air whereby he is wont to rule in the hearts of the children of disobedienâ—e If God do not therefore in this case furnish them with one of those sorts of invincible proofs by him set down that is either power of miracle or such strong and
marks And so the Act goes on prescribing still greater punishments for the second and third offences by way of mulct to the Queen and her Successors 34. But now what if her Successors come to enact against the use of it and be themselves Compellers and Threateners may we not then conclude that they may lawfully interrupt or at least the other be excused for being interrupted where before in a Subject it was unlawful to interrupt or let any Parson in the doing what was by the then Law established So that by this very Act as I conceive such as have a reverend esteem and willingness to use it are not only freed foro interno but by the Clause following enacting That no person shall be at any time hereafter impeached or molested of or for any of the offences above-mentioned hereafter to be committed or done contrary to this Act unless he or they so offending be thereof indicted at the next General Sessions to be holden before any such Justices of Oyer and Determiner or Justices of Assise next after any offence committed or done contrary to the tenor of this Act we may conlude he is freed foro externo also and may for ought I can find rest free from all danger while obedient to the Queens Successory she dying without an Heir 35. And if by reason of any Oath or Obligation received at Ordination or taking degrees some should think themselves farther bound They are also to consider that as neither any derived power can go beyond that which impowers it so are they also to presume that their intentions are alike even to maintain Peace and Order by Uniformity to what is enjoyned and not to raise disturbance by opposition And surely if Oaths Vows or the like were to be held of force in such a case I see not how any Jesuite or Priest could in reason no nor in Conscience be perswaded to recede in any thing from their obedience and conformity to the Papall Sea and Ceremony when as their Promises are not only more strict but confirmed by Laws more ancient and general and which are still in the same force 36. It is also farther to be considered that when after in the Preface to our Bibles it is set down That where heretofore there hath been great diversity in saying and singing in Churches within this Realm some following Salisbury use some Hereford use some the use of Bangor some of York and some of Lincoln now from henceforth all the whole Realm shall have but one use And when in the directions following that Preface it is set down That all Priests and Deacons should be bound daily to say the Morning and Evening Prayer either privately or openly except they be let by preaching studying of Divinity or some other urgent cause We are still to conceive that both Uniformity was aimed at and that the duty of Preaching was in the first place held necessary 37. And if we go to experience in their practise of this precept of reading of the Service Book then we shall find it apprehended as an injunction that did onely bind them ad semper velle but not ad semper agere as Mr. Hooker elsewhere speaks of Gods affirmative Precepts as Pray continually and the like and that thereupon few could give account of their daily use of it even when the hindrance of preaching studying or the like could not well be alledged as before noted And therefore if in a time when it was commanded the use of it might be forborn rather then preaching be omitted what may we think of them that in a time it is taken away will yet rather omit preaching then it to the great discouragement and scandall of many a man in his Christian obedience and Communion and to the great detriment of the nation in generall who in a time of scarcity are much wanting of that instruction which might be had from men of their abilities In which respect as I am my self a true lover of many of them for their learning and gifts in that kinde so hath the sence of mine own losse as well as that of others now made me thus large in this particular 38. But besides this and the want of satisfaction how they can in this condition uphold the Church of England in her former sentence against non conformity if upon the same score they shall slight her authority themselves They are next to consider what answer for their present Recusancy they can bring which on the other side shall not withall justifie the Recusants themselves in their separation from our Communion also For plain it is as I said before that as the drift of all the arguments brought formerly by the Papists against our Churches authority was in respect of usurpation in our Princes and want of succession lawfull ordination and the like in our Priests so was the sum of all their Doctrine that wrote in defence of what was done by us brought to this issue That these things were not essentiall to Salvation or to the being of a Church That each Christian Church having as heretofore set down a power within it self for ordering its own affairs had as well power to abbreviate or abrogate what was in former times or by other Churches instituted before as to institute that which was new so that the casting out from our Service Book and leaving out of our publike Forms of Worship all such Prayers Ceremonies and Observations as in the opinion of those that then had power in the Church had on the one side little or no footing in Scripture and which had on the other side greatest Superstition cast towards them was then held lawfull as by that Declaration annexed to our Bibles concerning Ceremonies why some be abolished and some retained may appear And if it was then held agreeable and the Church thought a fit Judge wherein Superstition was most to be feared and what was the best way of Reformation how can we now change our Principle unlesse we joyn with the adversary to dâ—â—â—de the fact as done by the Civil power and Magistrate and with them neither own England for a Church nor him for head thereof Let us hear a little what Father Not the Jesuite in his Book called Charity maintained doth to this purpose alledge in his answer to Doctor Potter after some dispute Chap. 6. about the truth of our Ministery for want of Succession visibly derived from the Pope and Church of Rome he saith at last Sect. 20. But grant their first Bishops had such Authority from the Church of Rome after the decease of those men who gave authority to their pretended Successors The Primate of England but from whom had he such authority And after his decease who shall confer authority upon his Successors The temporall Magistrate King Henry neither a Catholique nor a Protestant King Edward a child Queen Elizabeth a woman an Infant of one houres age is true King in case of his Predecessors decease
sixth who it is well known had no such power and soveraignty in himself as our present Protector hath And to this end he saith And now Candles Ashes and Images being gone as you see there followed in the next moneth after to wit March that the Protector still desiring to go forward with his designment of alteration sent abroad a Proclamation in the Kings name with a certain Communion-book in English to be used for administration of Sacraments in stead of the Mass-book But whether it was the very same that was rejected a little before in the Parliament or another patched up afterward or the same mended or altered is not so cleer But great care there was had by the Protector and his adherents that this Book should be admited and put in practice presently even before it was allowed in Parliament To which effect Fox setteth down a large Letter of the Council to all Bishops exhorting and commanding them in the Kings name to admit and put in practice this Book We have thought good say they to pray and require your Lordships and nevertheless in the Kings Majesties our most dread Lords name to command you to have a diligent earnest and careful respect to cause these Books to be delivered to every Parson Vicar and Curate within your Diocese with such diligence as they may have sufficient time well to instruct and advise themselves for the distribution of the most holy Communion according to the Order of this Book before this Easter time c. praying you to consider that this Order is set forth to the intent there should be in all parts of the Realm one uniform manner quietly used To the execution whereof we do eftsoons require you to have a diligent respect as you tender the Kings Majesties pleasure and will answer to the contrary c. From Westminster the 13. of March 1548. By all which and by much more that might be alleadged it is evident that all that was hitherto done against Catholick Religion for these first two years until the second Parliament was done by private authority of the Protector and his adherents before Law and against Law c. 40. And if we look farther into the Preamble of the first Statute that confirmed this Book by him also set down a little after sect 35. we may find that the said Book was appointed first for Uniformity and next that it or some other had been set on foot before by the Lord Protector in the Kings name The words are Where of long time saith the Act there hath been in this Realm of England divers Forms of Common-Prayer commonly called the Service of the Church as well concerning Mattens and Evensong as also the whole Communion called the Mass c. And where the Kings Majesty with the advice of his most entirely beloved Vncle the Lord Protector and others of his Highness Council hath heretofore divers times assayed to stay Innovations or new Rites concerning the premisses yet the same hath not had such good success as his Highness required in that behalf Whereupon his Highness by the most prudent advice aforesaid being pleased to bear with the frailty and weakness of his Subjects in that behalf of his great clemencie hath not been only content to abstain from punishment in that behalf but also to the intent that an uniform quiet and godly order should be had concerning the premisses hath appointed the Archbishop of Canterbury and certain of the most learned and discreet Bishops to consider and ponder the premisses and thereupon having as well an eye and respect to the most sincere and pure Christian Religion taught by the Scriptures as the usages of the Primitive Church should draw and make one convenient and meet order rite and fashion of Common-Prayer and administration of Sacraments to be used in England Wales c. The which at this time by the aid of the Holy Ghost with uniform agreement is of them concluded set forth and delivered to his Highness great comfort and quietness of mind in a Book entituled The Book of Common-Prayer and Administration of Sacraments c. Now truly I cannot for my part see how we can make either the first Imposition or receipt of this Book lawfull if we stick not to our main principle in acknowledging the present supream Christian Magistrate to be head of the Church which doubtless the Protector was in the non-age of the King And if those elder Reformed Protestants amongst us did well to conform to this authority in abolition of the Masse and other very ancient services and that notwithstanding the Book had been by Parliament already rejected there seems to me great reason to conform to what an Act of Parliament and a Protector of more power hath determined concerning another alteration of this kinde To think that the Book or the Ceremonies thereby appointed had of themselves separate from that Authority by which they were devised and imimposed any such inherent and divine worth as for their own sake to claim admittance and continuance were plainly to contradict the act it self and the Stories of those times which tell us by whom it was made and by whom commanded and it doth plainly cross the judgement of Mr. Hooker himself who in his answer to Mr. Travers fol. 471. may be found giving sentence for indifferency in the use of these things as in themselves by the instance of kneeling sitting or walking at receiving of Sacraments his words are An order as I learn there was tendred that Communicants should neither kneel as in the most places of the Realm nor sit as in this place the custome is but walk to the one side of the Table and there standing till they had received passe afterwards away round about by the other which being on a sudden begun to be practised in the Church some sat wondring what it should mean others deliberating what to do till such time as at length by name one of them being called openly thereunto requested that they might do as they had been accustomed which was granted and as Master Travers had administred his way to the rest so a Curate was sent to minister to them after their way which unprosperous beginning of a thing saving onely for the inconvenience of needless alterations otherwise harmless did so disgrace that order in their conceit who had to allow or disallow it that it took no place Was there indifferency and harmlesness in the use of these things then and now they onely inconvenient as causing distraction and scandall to the generality of other receivers and could Master Hooker record without censure the custome of that Congregation whereof he was Minister in receiving of the Communion sitting and for ought appears gave it so to them himself whereas yet the Service Book had appointed it kneeling and shall we now think of any inherent divine worâ—â—in the things themselves No sure this would but too plainly argue them guilty of Superstition that so maintain